Monergism vs. Synergism

According to definition given in www.monergism.com (emphasis in bold is mine), Monergism is the belief that in our regeneration, the Holy Spirit unites us to Christ independent of any cooperation from our un-regenerated human nature. He quickens us through the outward call cast forth by the preaching of His Word, disarms our innate hostility, removes our blindness, illumines our mind, creates understanding, turns our heart of stone to a heart of flesh — giving rise to a delight in His Word — all that we might, with our renewed affections, willingly & gladly embrace Christ.  In Synergism, on the other hand, the grace of God that regenerates us requires our cooperation, through our freedom.  Because we have freedom, we can either choose to cooperate or not. 

Protestants and “Bible only” Christians who follow the teachings of Reformers Calvin and Luther are monergist, while the rest, together with Catholics (and Eastern Orthodox, to the best of my knowledge) are synergist.  A good comparison of these two views is when we have faith in Christ as Lord and Saviour.  A monergist will say that our ability to believe in Christ comes solely from God’s Grace – we can do it because we are first regenerated by God, there is no such thing as our cooperation because of our totally corrupt nature. A synergist will say His Grace will first moves us and then we, using our freedom, cooperate by receiving it (or rejecting it).  Such cooperation is possible because our nature, while wounded, is not totally corrupted.  Note that both in monergism and synergism the initiative for our salvation comes from God.

As one scriptural proof, www.monergism.com cites Ezekiel 11:19-20: And I [God] will give them one heart, and put a new spirit within them; I will take the stony heart out of their flesh and give them a heart of flesh, that they may walk in my statutes and keep my ordinances and obey them; and they shall be my people, and I will be their God.  At first glance this verse seems to give strong support of monergism.  Let’s look at the next verse, Ezekiel 11:21: But as for those whose heart goes after their detestable things and their abominations, I will requite their deeds upon their own heads, says the Lord God. A monergist will say that God chose them (from eternity) not to be regenerated – the so-called double predestination, i.e. God chose from eternity whom He will regenerate and whom He will not. But how to reconcile it with 1 Corinthians 15:22 (emphasis in bold is mine): For as in Adam all die, so also in Christ shall all be made alive and for the grace of God has appeared for the salvation of all men (Titus 2:11)?  Ezekiel 11:19-20 neither explicitly says that regeneration requires or does not require our cooperation and the same applies to other verses cited to support monergism (1 Thessalonians 1:4-5 and 1 Peter 1:23).  But does it (1 Thessalonians 1:4) says “he [God] has chosen you”?  Does it prove that God chose some men to be saved?  Yes, but synergists also believe in Election, i.e. God predestines some men (the Elect) for heaven by choosing them from eternity.  But they reject the idea that God predestines the rest to hell.  They end up in hell because they, in using their freedom, decide not to cooperate with God’s Grace and not because God desires them to be in hell (Monergist’ view).  Scripture says (1 Timothy 2:4) God desires all men to be saved and to come to the knowledge of the truth.

Luther on Human Freedom

In 1525 Martin Luther wrote De servo arbitrio (Bondage of the Will) to reply to Erasmus of Rotterdam who wrote A Diatribe or Discourse concerning Free Choice (De libero arbitrio diatribe sire collatio) shortened to De libero arbitrio (Freedom of the Will) a year earlier.

In short, if we are under the god of this world, away from the work and Spirit of the true God, we are held captive to his will, as Paul says to Timothy [II Tim. 2:26], so that we cannot will anything but what he wills. For he is that strong man armed, who guards his own palace in such a way that those whom he possesses are in peace [Luke 11:21], so as to prevent them from stirring up any thought or feeling against him; otherwise, the kingdom of Satan being divided against itself would not stand [Luke 11:18], whereas Christ affirms that it does stand. And this we do readily and willingly, according to the nature of the will, which would not be a will if it were compelled; for compulsion is rather (so to say) “unwill.” But if a Stronger One comes who overcomes him and takes us as His spoil, then through his Spirit we are again slaves and captives-though this is royal freedom-so that we readily will and do what he wills. Thus the human will is placed between the two like a beast of burden. If God rides it, it wills and goes where God wills, as the psalm says: “I am become as a beast [before thee] and I am always with thee” [Ps. 73:22 f.]. If Satan rides it, it wills and goes where Satan wills; nor can it choose to run to either of the two riders or to seek him out, but the riders themselves contend for the possession and control of it.

Luther, Bondage of the Will, from Luther’s Works Vol. 33

Luther compared human’s will with beast of burden, who cannot chooses who rides it – If God rides it then it wills and goes where God wills; if the devil  rides it then it wills and goes where  he wills.  In other words human has no freedom – all his acts are governed by who controls him.  Using modern analogy, according to Luther humans are like cars – a car cannot choose its driver and its behaviour depends on who sits behind steering wheel.   The denial of human freedom leads to double predestination, i.e. only those that God chooses “to ride” (following Luther’s analogy) will go to heaven while those not chosen will have the devil as rider and end up in hell.

The Catholic Church, on the other hand, teaches we have freedom of will.  Yet at the same time we cannot use our free will to will our salvation.  God, through His Grace, takes the initiative for our salvation and we, using our freedom, respond to it – we can either decide to accept or to reject His Grace.

Augustine on Assurance of Salvation

Catholics believe in the existence of the Elect whose salvations are assured.  The Elect are those whom God predestines to salvation since the initiative of our salvation belongs to God. However, unless God reveals it to us, we cannot know how many and who they are.  Some Protestants and “Bible only” Christians, on the other hand, believe that once they believe in Christ as Lord and personal Saviour then they belong to the Elect and therefore have assurance of salvation. 

We look at what Augustine wrote on this issue.  The title of chapter 40 of one of his works, A Treatise on Rebuke and Grace, is “No One is Certain and Secure of His Own Predestination and Salvation”, in which he wrote (English Translation from Nicene and Post Nicene Fathers or NPNF Series I Volume 5, available online at www.ccel.org):

But, moreover, that such things as these are so spoken to saints who will persevere, as if it were reckoned uncertain whether they will persevere, is a reason that they ought not otherwise to hear these things, since it is well for them “not to be high-minded, but to fear” [Romans 11:20]. For who of the multitude of believers can presume, so long as he is living in this mortal state, that he is in the number of the predestinated? Because it is necessary that in this condition that should be kept hidden; since here we have to beware so much of pride, that even so great an apostle was buffetted by a messenger of Satan, lest he should be lifted up [2 Corinthians 12:7]. Hence it was said to the apostles, “If ye abide in me [John 15:7]” and this He said who knew for a certainty that they would abide; and through the prophet, “If ye shall be willing, and will hear me,” [Isaiah 1:19] although He knew in whom He would work to will also. And many similar things are said. For on account of the usefulness of this secrecy, lest, perchance, any one should be lifted up, but that all, even although they are running well, should fear, in that it is not known who may attain,-on account of the usefulness of this secrecy, it must be believed that some of the children of perdition, who have not received the gift of perseverance to the end, begin to live in the faith which worketh by love, and live for some time faithfully and righteously, and afterwards fall away, and are not taken away from this life before this happens to them. If this had happened to none of these, men would have that very wholesome fear, by which the sin of presumption is kept down, only so long as until they should attain to the grace of Christ by which to live piously, and afterwards would for time to come be secure that they would never fall away from Him. And such presumption in this condition of trials is not fitting, where there is so great weakness, that security may engender pride. Finally, this also shall be the case; but it shall be at that time, in men also as it already is in the angels, when there cannot be any pride. Therefore the number of the saints, by God’s grace predestinated to God’s kingdom, with the gift of perseverance to the end bestowed on them, shall be guided thither in its completeness, and there shall be at length without end preserved in its fullest completeness, most blessed, the mercy of their Saviour still cleaving to them, whether in their conversion, in their conflict, or in their crown!

Augustine, A Treatise on Rebuke and Grace, Chapter 40

Pelagianism, Semi-Pelagianism, Catholicism and Calvinism

Pelagiansim, the name came from Pelagius (c. 350 to 425 AD), believes that we have freedom to will and to work for our salvation.  It rejects original sin and considers God’s grace to be facilitator, i.e. it is not something necessary for our salvation.  Because in Pelagianism we can will our salvation there is no predestination.

Semi-pelagianism believes in original sin that affects all mankind. However in semi-pelagianism we can still use our freedom to take the first step in our salvation and then God helps us through His Grace – in other words human freedom comes before God’s Grace.  Although God’s Grace is necessity, since we can take the first initiative in our salvation semi-pelagianism also rejects predestination.

Catholicism believes in original sin, which makes us unable to take the first step in our salvation.  God takes the initiative to save us by giving us His Grace and we have freedom to cooperate with this Grace or not.  Since the initiative for our salvation belongs to God there is predestination. God chooses whom He wants to save but condemns no one to hell. Those who end up in hell do so because they use their freedom to reject His Grace.

Calvinism believes in original sin and, like Catholicism, also believes we cannot take the first step in our salvation – they call this condition total depravity.  God takes the initiative to save us by giving us His Grace but it disagrees with Catholicism on how we response to His Grace. In Calvinism we don’t have freedom and this means God predestined some to heaven by giving them His Grace, which is irresistible to them and foreordained the rest to hell by withholding His Grace from them.